Natha Certaynely the consolation is greate principallie for the poore people which sumtyme be extremly oppressed in al maners as well with sykenes as wyth extreme pouertie wythout hauyng anye ayde or healpe of any persoÌ„ there is none so sore sike but it is greate pitie howe wel so euer they be kepte and treated But lette vs theÌ„ behold and thinke what it is or maye be in them that haue extreme pouertie toyned with theyr sicknes and haue nothynge to healpe theim selues wyth nor no bodye for to keepe them as it is mooste often sene principallye in the tyme of the plage in the whyche the mooste richeste theim selues haue manye tymes muche adoe to fynd anye that wyll serue keepe them happye be they then that in suche anguishes and distres haue remembraunce of Iesus Christe and haue the consideration that thou speakeste of Phy. Also lykewyse when I am in anye maner of burnynge and extreme heate that doth so alter me that it doeth seme vnto me as fire were in my bodye impossible to stacke my thyrste and that my mouth is so brought out of taste that I can awaye wyth no maner of meates nor drynkes what so euer they be Then I do thynke of two thynges the firste is I considre the paynes of the poore vnhappye and dampned and perceiue in my selfe that if a lytle pece of an humour and a litle excessiue and extra ordinarie heate hathe engeudred in me such payne and griefe that I haue almooste loste all patience alas maye I then thynke howe shoulde I endure or suffre that whyche Iesus Christe hathe suffered for me or howe should I do if I should be caste into that ardent eternall fyre and beare all the ire iudgmente and malediction of God whyche the vnfayethfull reprobate do beare as Iesus Christe hathe borne for me I fynde my selfe then muche bounde to gyne hym thankes seyng he hath deliuered me froÌ„ such tormentes and ought to esteme thys worldly paynes verye lyghte and as thynges to learne me the feare of God to flee from synne and to putte my whole trust in Iesus Christ for the auoidynge of that horible and fearful iudgmente of God of the whych the sicknesses and al other aduersities be but as small aduertismentes the better to learne vs to know his grace the better to withdraw vs from this world And of the other part wheÌ„ I do coÌ„sidre thinke vpon the thirste alteration that Iesu Christ myght haue after his greate tormeÌ„tes which he suffered aâ—l the nyght and al the daye after he had almoste shed all hys bloude and was hangded vpoÌ„ the crosse all moste thre houres and yet coulde not haue so much as one drop of water to quenche hys thyrste wyth al but hadde gyuen hym in the stede of good drinke bitter gall vunger and myrre I maye then thynke in my selfe to haue greate cause of coÌ„plaint seing that I maye haue the good maluesey all other thynges that I can aske for the comfortynge of my herte and my sauiour Iesus Christe myghte not haue so muche as one sope of water to quench hys thyrste wheÌ„ I haue well considered all thys and haue a lytle mingled and steped wyth my meates poreges and suppynges of thys vineger gal and myrre whyche Iesus Christ dyd taste feele I do fynd it more swete then huny And yet is ther one thinge that I do learne by the same to kepe miself froÌ„ doing wroÌ„g or imurie Ephe. v. to anie creature nor to hate my christian brother knowing that wheÌ„ I so do I do giue vnto Iesus Christe to drynke viniger gall and myrre am a braunch of that vnhappie iudicall vine whiche in the stede of good grapes hrynge forth thornes sloes which be so excedynge bytter for to make drinke for hys sauioure which hath made planted and dreste it Natha Thys is not euil taken for so farre as I cause the death and passion of Iesus Christ is a consolation medicine remedye against all sikenesses deseases both of bodie soule Phy. But yet where it doeth mooste chieflye serue me is wheÌ„ I do fele the temtation assautes of death I do theÌ„ cal vnto remeÌ„brance Remedye against the assaultes of howe Iesus Christe is dead for me how that he is riseÌ„ hath triumphed ouer death This remembraunce consideration doth mitigate the feare of death which al meÌ„ haue naturally doth assure coÌ„firme me agaynste al the assaultes of death of synne and of Sathan and of hell knowinge that he which beleueth Iohn v. vi in Iesus dyeth not nor entreth not into iudgmente but is already passed from death vnto lyfe for this same corporal death is not death but onely a passage froÌ„ miserie into pleasure and felicitie and awaye by the whych we entre into eternal glorye wherefore I reioyce in my hert do say with the holi Apostle death Ose v. i. Cor. xv wher is thy sting hel wher is thivictorie Na. This is a verifearful assault wherfor it is veri necessari nedeful a maÌ„ to shew him self at that houre to be a true champion and a christian knyghte Phylype It is the same houre by the whych it shall be plainly knowen whether we haue beene hypocrites or true christians whether we beleue wyth oure hertes that whythe we confesle with oure mouthes for there be such whyche haue so greate feare of death haue hadde so little experience of the death and resurrection of Iesus Christ that when they be syke if a man aduise them to loke on their coÌ„sciences and dispose theyr houses and make theyr wylles they before greued somtime angrie wyth theim that moue theim and be merueylouslye greued where as they ought to returne vnto God wyth all theyr hertes folowe the exemple of the good patriarkes whyche dyd not leaue theyr busines vndone theyr goodes vndisposed til they felt death Gen. xl readye to stop theyr throtes but dyd it while they hadde tyme and theyr wyttes and vnderstandyng perfecte Of the whych also Iesus Christe hathe gyuen vs an exemple and hathe shewed vs in the same what care wee oughte to haue for theim the whyche be gyuen vs in charge when that he dyd recoÌ„mend hys mother vnto S. Iohn but they whych be so fearde of death do she we that the death and resurrection of Iesus Christe is not well printed in theyr hertes for that is the Souerayngne remedie the true armore to strentheÌ„ vs in thys battell ther is no other true consolatioÌ„ they that be syke or in other aduersitie haue manye tymes conforters but manye be suche as came vnto Iobe more lyke to bringe hym to desolation and dispayre then to consolatioÌ„ Some sette before them theyr good workes or as a man myght better saye theyr supersticitions hypocrisies do learne theÌ„ to put theyr trust other which shal in the same be done by them after their death
should be moste miserable of all meÌ„ should reuerse al the euaÌ„gelical preachyng whych shoulde also be faulse â—ame if it were otherwyse Natha What vnderstandeste thou then by the resurrectioÌ„ of the flesh Phy. I vnderstaÌ„de that euerie one shall aryse trulie in hys propre body that the same bodye the same flesh which shal haue slepte shal haue bene corrupted and coÌ„sumed in the earth vnto powdre shal be fullie restored agayne coÌ„ioyned wyth his soule after she shall haue put of al infirmitie corruptioÌ„ for to be lyke vnto the glorious bodie of Iesus Natha How maye it be done that the bodye whyche Ihon. xix hath be turned into pondre earth should be restored into greater dignitie then euer iâ— was to be immortal Phi. We may not aske how that may be done which god hathe promised for that is most sure he that hath made maÌ„ of nothing is he not stronge inoughe to restore him againe we se euerie daye the experieÌ„ce of this in the corne wheÌ„ it is sowen it semeth to be loste doeth corrupt in the earth but after it coÌ„meth forth much fayrer and fruitful Nathanaell Then when a man is put in the earth accordynge to the ordinaunce of God he is sowen as the wheate in the earth and abideth the time ordeined of god at the which tyme he doeth aryse come forth of the earth is all togyther perfecte Phy. Euen so it is for as the wheate bicause of the sproute that he doeth beare doeth take agayne and is reuined euen so the fayethfull whyche dye and go to reste wyth the sproute of Iesus Christe whyche is the spirite of god is raised againe by the self same spirite which raysed vp Iesu Christe from the dead Nathanaell There ryseth none then but the true christians Phylyp All shall aryse both good and euyll Natha But in asmuche as the vnfaythful de parte not from thys worlde wyth the sproute or spryng of Christe howe be they partakers of his resurrection Phy. They are not partakers of hys resurrection seynge they ryse in condemnatioÌ„ for to go vnto the second death but as they be dead wyth the sproute of SathaÌ„ whiche is mortal euen so shal they aryse for to be punished eternally with hym Nath. Ther is theÌ„ a life eternal and a death eternal Phi. We must not doubt the one is comuneto the good the othere vnto the reproued and therefore do we conclude the articles of oure faith by the eternal lyfe whyche is the ende coÌ„suÌ„mation of al thynges Natha Dyd it not suffise to say I beleue the resurrectioÌ„ Wherfore put we to Of the flesh Or wherfore say we not aswel the resurrection of the bodye as of the fleshe Phy. We say fyrst The resurrection for to declare that the same selfe man whyche dyd fal by death shal arise and be raysed and to the ende that none should thynke that the resurrection shal be only of the soule wythout the bodye in the immortalitie of the same as the philosophers haue thought or that the same propre bodyes whiche we haue should not aryse agayne but should be chauÌ„ged into other or should be coÌ„uerted into spirite we do say notabli the resurrection of the flesh for to declare that the selfe same body and the selfe same flesh whych we haue borne frome the wombe of oure mother shall arise in glory in incorruption immortalitie Nathan And dyd it not suffice to confesse the resurrection of the flesh wythout put tynge to of the eternal life Is it not al one Phy. We declare by that that we do not rise for to dye agayne as they dyd whyche were raysed agayne miraculously by Iesu Christ by the Apostles and prophetes but shal arise into a lyfe farre differing froÌ„ this which shall be immortall and perdurable for euer for we shal be out of all miseries and shal be no more subiectes to pouertie hungre thyrste sickenes death sinne nor hell but shal be lyke vnto Math. xxii the Angels of God wyth the whyche we The fode of eternal lyfe shall raygne eternally Natha Thys shall be then a lyfe wythout eatyng or drinkynge Phy. No but the meat that we shall eate and the pleasures that we shall haue shall not be suche as Mahumite doeth promise to them that kepe hys lawes but al shall be sateled satisfied of the tre bread of life of the goodnes and glorye of God for of meates and other i. Cor. xv corruptible thinges there shal be no nede wheÌ„ the cause for the which we vse them shal be taken away that is to saye wheÌ„ that death shall be abolished and that oure corruption mortalitie shall be turned into incorruption immortalitie and that the laste enemye synne death Sathan and hell shall be ouerthroweÌ„ and that God shal be all in all Natha Seynge the euyl and reproued shall as well aryse as the fayethfull and that there is as well an eternall death for them as a life eternal for the faythfull Wherefore makeste thou no mention but of the one and speakeste no worde of the other Phy. Bycause the fayethfull haue nothynge adoe wyth the vnfayethful And therefore do we leaue aparte and do not touch in this sum of oure fayeth but that whyche serueth vnto the consolation of the elected for to shewe vnto theÌ„ the goodes that be gyuen theÌ„ of God Nathana In what maner may we vse thys article to oure profit Phylype It doth teach The soueraigne goodnes of man vs that whyche we haue all readye treated in the begynnynge of oure matter that is to say in what doeth lye the Soueraygne goodnes and the felisitie of manne wee maye well by thys knowe that we muste not seeke it in thys earth nor in thys presente lyfe and if we well vnderstande this we shall also knowe that al thys mortall lyfe is but a pilgrimage that we muste not seeke here anye permanente citie or dwelling nor to rote our hertes in these Hebr. xiii corruptible thynges but to seke an other and to repute oure selues as straungers in thys worlde accordynge to the exemple of the holye patriarkes Thys fayeth also teacheth vs not to be discoraged thoughe we fele our selues ouerwhelmed wyth so manye euiles in the meane time whyleste oure lyfe is as yet hydden in Iesus Christe and that we can not as yet fullye fele Colo. iii. the fruite nor the grace that God hathe done to vs in him and for to redres vs in hope and to susteyne and suffer by patience vnto suche tyme that Iesus Christe shal be reueiled from heauen and that we shall haue full reioysyng of the glorie and felicitie that wee abyde and looke for Nathanaell Thou haste so well satisfied me in all thinges that I can aske nor require any more but to gyue the thankes for the payne thou haste taken wyth me and yelde graces thankes vnto God whoe hathe doone vs so muche good To whom I praye that it wyll please hym so well to imprinte in oure hertes thys fayeth of the whyche we haue so muche spoken that it may haue efficatie in vs by charitie in suche sorte that the Image of Iesus Christe may be sene in vs to shyue And that by hym wee may come vnto the same soueraigne goodnes eternal beatitude vnto the which we be borne called Phylip. God giue vs that grace as I hope he wil do vnto whoÌ„ I also pray to haue the alwais in his keping Natha So be it of the FINIS Imprinted at London by Iohn Day and Wyllyam Seâ—es dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Londuite Cum gratia priuilegio ad imprimendum solum
thyrd we shall set forth the fruite whyche of these thynges cometh vnto vs. In the forthe we shall speake of hys bodye glorified and of hys last commynge tell me then what foloweth and shewe vpoÌ„ what poyntes thou desierest most large and easye declaration Natha It doeth followe I beleue in Iesus Christe hys onely Beleue in Christe sonne oure Lorde etc. how vnderstandest thou thys and what is the sence of these wordes Phy. They signifie that I do truste all holye in Iesus Christe the true sonne of God and that I beleue in hun as in the father that bi hym the father hath deliuered me from death and eternall damnation and hathe reconsiled me vnto hym selfe receyued me vnto hys fauour by hys welbeloued sonne whyche hath satisfied for me vnto hys Iustice and hath obteyned me eternall lyfe Natha Thou confesseste then that Iesus Christe is God seynge thou beleueste in hym for thou haste already sayed that we muste not put our truste but in one only God Phylype If I dyd not beleue that he were trulye God of one selfe essence power and equalitie with the father I shoulde be vnhappye to beleue or truste in hym seyng that the prophet doeth pronounce Iudge Cursed Ieremi xvii be he that doeth truste in man and taketh flesh for hys arme Natha And Iesus Christ is he not man Phylype He is verye man and in all thynges hathe been lyke vnto vs excepte synne but he is not simplie man as we be but beyng made manne is neuertheles alwayes verye God and the verye sonne of God as alreadye it hathe bene expounded wherefore when I do say in the begynning of the Crede I beleue in God I do speake say ingeneral that which afterwarde I do more playnlye expresse and opeÌ„ declaryng howe that in the essence of one God in one deitie I do recognise and confesse the father the sonne and the holy Goste thre personnes in one selfe substaunce diuinitie Natha Thys same is meruelouse hye and difficullte to be comprehended For howe can I perceyue and vnderstande them to be thre and yet neuertheles they be but one Phylype Wee muste not be abasshed if these mistiries surmounte the capacitie of oure vnderstandynges for if we can not knowe oure selues nor the lest creature that is in the world perfectly and such as he is in hys nature no not so muche as a litle mouse or a litle grasse or herbe whyche we do euerye daye se howe is it possible that we shoulde perfectlye know the creatour of all the worlde and is not able to be comprehended but is incomprehensible vnto all creatures yea vnto the Angels themselues Nathanaell I do confesse it but canste thou not by summe maner of speakyng more clearly gyue lyght vnto these thyngs so profound and darcke Phy. I can not but by the printes impressions Images of God whyche God hath put of hys Image in hys creatures I wyll shewe as it were a shadowe but as for to paint him liuelye it is not possible vnto maÌ„ we can not better remeÌ„bre nor knowe hym then in theÌ„ portreture which he hathe made vs of hym selfe in hys holye scriptures and in the lyuely Images whyche he hath portretured wyth hys hande and imprinted in hys creatures as I haue all readye declared vnto the an example of the sunne Natha I take greate pleasure in suche similitudes and comparisous and principally bicause thou hast shewed me that the auncieÌ„t doctours of the church haue willinglye vsed the same could not find am other more coÌ„uenieÌ„t Phy. Wythout goynge or sekynge anye further let vs abide in the sunne fyrst when thou beholdest it thou seeste there is but one in all the worlde whyche neuertheles is sufficiente vnto all creatures and notwythstandynge that it is but one creature of God and one Image of that greate fountayne of al lyghte which is in the father of lyght Neuertheles it is not possible vnto the humayne eyes to comprehende it and caste hys loke stâ—ayâ—e into hym for if he do loke ryghte into hym hys greate clearnes and lyght wyl take hys syght frome hym and make hym in maner all blyude bycause that the littlenes weaknes and infirmitie can not beare it then if the eye whyche is created of God for to receiue lyght can not beholde the sunne in his substaunce nor beare hys lyghte how should the humayne vnderstandynge whyche is so streite and weake coÌ„prehend the great kynge of glorye and maiestie whyche compreheÌ„deth in hym selfe al creatures and can not be comprehended of them all togither suche as he is in hys maiesty Natha Here is all readie manye goodlye properties to gyue vnderstandynge what we maye knowe of God Phy. There is yet other considerations for all be it thou seeste but one sunne in hys substaunce yet neuertheles thou canste not se nor considre it but thou shalt se thre thynges the whyche can not be seperated the one from the other caÌ„ not be the one without the other yet neuertheles the one is that the other is yet alwayes the same is but one selfe sunne Natha It is verye true that when I considre the sonne I do se it an original grounde and fountayne of lyght the whyche neuertheles I can not se but by hys beames and by hys clearnes nor feele it but by his heate vertu Phy. Thou doest experiment in thys sâ—dane contemplation and apprehendyng one sunne doest fal into an vnitie after incontineÌ„t out of that vnitie thou falleste agayne into a trinitie in suche sorte that it doeth seme vnto the that there is three thynges and after consideringe thre thou coÌ„mest agayne in the ende alwaye to one and further if one shoulde aske the of the bodye of the sunne what it is what wouldest thou answer Natha That it is the sunne Phy. And if one shoulde aske the also of hys beames and of hys heate wouldeste thou not call it also the sunne Natha That is certayne for wheÌ„ his beames or hys heate or hys clearnes do enter into any place we do saye the sunne is entered and if by the heate of the sunne anye thyng be doÌ„e we do say the sunne hath done it Phy. Thou doeste se theÌ„ how it semeth that thou makeste thre sunnes and yet thou knowest nor doeste not confesse alwaies but one Nata It is true but maye we saye so of God the father the sonne and the holye Goste Phy. As well may we when we speake of the sonne and of the holy Goste cal them Goddes as we maye the heate and clearnes of the sunne the sunne But there is in this a greate differeÌ„ce for that which is a qualitie a thing accidental in the sunne is in God essence and a thynge essentiall and substanciall abyding alwayes resident in hym And euen as we do take a similitude and comparison of the sunne so may we do lykewyse of the humain Comparison taken of the soule soule for
loued me that he hath not spared hys owne propre sonne but hathe gyuen Iohn iii. Rom. viii hym for me and vnto that same good Sauioure likewise whych hadde so feruent a loue and charitie towardes me that he woulde not refuse the death nor to gyue hys lyfe for me poore misirable synner albeit that I was his enemye as towchynge my parte and vnworthy to behold the sunne and go vpoÌ„ the earth Na. Without doubte this coÌ„sideratioÌ„ oughte well to enflame vs in the loue of that good god of the same our sauiour Iesus Christ Phylyp For this cause hath he instituted his The institutioÌ„ of â—he supper Math. xxvi i. Cor. x. xi holye ceane or supper to the ende that the remembraunce of thys greate benifite shoulde ofâ—en be hadde and refreshede amonge vs thereby the better imprinted in oure hertes and to make vs the better to feele the vertue and efficatie to growe in fayeth charitie and all good worckes and so to holde and keepe vs in the office of true christians for by these visible sygnes of the whyche the signification is declared vs by his word by his holye spirite of the which sacrameÌ„tes do take theyâ— efficatye the liuelye Image of hys death and passion is cepresented vnto vs. And therefore The memory of Christe to be celebrate in the supper when thys breade dedicated vnto the Sacramente representeth vnto me the bodye of Iesus deliuered vnto death for me and the wâ—â—â— the bloude whyche hath bene shede to washe my sinnes I do codsiâ—re howe Iesus Christe hath bene bounde ledde vnto Pilate Iudged condempned and deliuered into the haudes of the hangemen crucified dead and buried and after rysen from the deade and ascended into heaueÌ„ this may â— not onlie coÌ„sidre as a cloude or as a simple historie or as the legeÌ„de lyfe or death of some martire or some holye sainte but I muste coÌ„sidre that Iesus beynge bound for me as a stroÌ„g SaÌ„soÌ„ hath brokeÌ„ the boÌ„des of death daÌ„pnatioÌ„ hathe vnbounde me with him selfe WheÌ„ I coÌ„sidre him before the iudg here the seÌ„teÌ„ce giueÌ„ against him I do theÌ„ here mine own absolutioÌ„ deliueranc for he was led before the Iudg I of him coÌ„demned again deliuered into the haÌ„ds of the executioners to the end that I should not be codemned at the IudgmeÌ„t of God deliâ—â—red into the handes of he deuylles and sente into euerlasting fyre but that I mighte pleade for me hys ryghtuousnes so to winne my cause fynde fauoure before the great eternal Iudg and that I may saye with the apostle Whoe Rom. viii shal lay accusation agaynst the electe of god for God is he that Iustifieth and Iesu christe is oure leader aduocate and intercessour goo we then vnto the throne of grace and we shal Timo. ii i. Iohn ii Hebr. ii iiii fynde fauoure and saluation in tyme conueniente Natha I do find thys maner of remeÌ„braunce of the death and passion of oure Lorde Iesus Christe muche better and more consolation in it then in that whyche the monkes do teache vs in preachynge the passion on good friday for they preache it vs after suche sorte that we Monkish meditaâ—ioâ— of the passion of Christe learne nothynge but to despise and be angrie wyth Iudas and the Iewes and do not considre that it is we oure selues whych be the Iudas and the Iewes whyche by ours synnes haue so outragiouslye intreated hym against whom we ought not to be angrie And further they shew vnto vs Images and crucifixes for to learn vs to wepe as the pore women did weepe whiche folowed him wheÌ„ Luke xxiii he was ledde to be crucified after suche sorte as we weepe for an euyll doer or some other good man which were innoceÌ„tly put to death where as we ought rather to wepe ouer and for oure selues and for oure owne chyldrene and so to lamente langoure and sighe for our owne fautes and synnes so farre as I can conceyue or vnderstande by thy wordes there is a greate difference betwen the death of Iesus Christ and that of the martyrs for that of the martyrs can not serue vs for any satisfaction and redemption for oure synnes as that Difference betwene the suffering of martyrs Christ of Iesus Christe but onely for an example of fayth strengthe and conscience but that of Iesus Christe doeth serue vs for boeth Phy. It is verye well vnderstande of the and thou couldest haue saied no better I would to God that euerye one dyd vnderstande it so well as thou and then the Sophisters should not haue Ioyned the death and sufferynge of the martyres wyth that of Iesus Christe for to make it meritorious vnto saluation and remission of synnes for vs as though that of Iesus Christe were not sufficitiente and but lytle dyfference froÌ„ that of the martires They woulde not also haue corrupted the sence of the wordes of Saynt Paul for to recompeÌ„ce by the tribulation and sufferynge of sayntes Colo. i. that whyche seameth vnto them to wante in that of Iesus Christe nor woulde not haue forged the workes of superogatioÌ„ and of superaboundaunce and theyr treasure of the church into the whyche they gather togyther all the merites of sayntes and make them selues distributers of them by theyr kepes and by the applyinge of theyr ceremonies sacrificies bulles pardons as thoughe there were other meritte then that of Iesus Christe and other maner to appli it then by the preaching of hys Gospel and administration of hys sacramentes to receiue and communicate theÌ„ by the true lyuelye fayeth the whiche onlye is receyuable of theÌ„ And further if al did vnderstand this matter well not onely the monkes shoulde learne otherwyse to preache the passion but the priestes also should be content to represent them vnto vs by the preachynge of his worde and the true vsage of hys sacramentes The true representatioÌ„ of the passion they woulde holde them selues vnto the ordinaunce of hys holy Ceane woulde vnloode them selues of so manye folish vayn and chyldishe ceremonies whyche they haue in theyr masse by the whyche they wyl represente them vnto vs as one should plai a Iuglyng caste or as it were a playe of litle chyldrene They take a kerchiefe in stead of a crown of throns they haue theyr maniple theyr stole a gyrdle of a corde in steade of the cordes bondes and crosse whyche Iesus Christ dyd beare they haue theyr albe and greate shurte in stead of hys gown that Herode gaue him And to be short it doeth seme perfectelye that they wylbe disguised for to playe or daunce a bet-morres or to make litle childreÌ„ ferd were it not much better to be coÌ„teÌ„t wyth the simple ordinaunce of Iesu Christ to hold theÌ„ vnto that holye ceane that he hath instituted as Saynt Paule hathe sette it forthe vnto the Corinthians and as the Apostles and the primatyue
the bruite beastes that we sacrifice vnto him We dye thē with Iesus Christ whē we mortifie and crucifie oure olde Adam we ryse againe also go vp into heauē with him whē we put on Iesus Christ serue vnto ryghtuousnes forsakynge thys worlde all that is Phi. iii. Eph. i. ii in it or of it hauynge our hertes and cōuersation in heauen sekynge Iesus Christe whyche is vpon the ryghte hande of God hys father Natha Trueli that is a commodious setting forth of the historie of Iesus Christe vnto vs. Phylype So doeth the Apostles teache vs and specially Saynte Paule setteth forth vnto vs the death and resurrectiō of Iesu Christ as an Image mirrour and glasse of the christi an and spirituall lyfe and doeth expound vnto vs howe the baptisme doeth conteyne the The significacion of baptisme Rom. vi Gala. ii Coll. ii Iohn iii. vii Sacramente and signification of these thynges for the water which is poured vpon our heade is fyrste vnto vs an assured and a certayne testimonie signe seate of the remission of oure synnes by the holye Goste whych is the water of lyfe that doeth washe and make cleane oure consciences from synne as the visible water doeth washe the filthe frome the bodye And further it is also a Sacramente of penaunce whych doeth teach vs that as the water is caste vpon vs so muste we drowne our olde man wyth Pharao and the Egyptians in the redde sea and muste be buried wyth Iesus Christe but by that that thys water abydeth not alwaies vpon oure heades nor doth not drowne vs is signified vnto vs that the penaunce mortification whyche God doeth require of vs is not vnto death but vnto lyfe Exo. xiii Luke xxiiii makinge vs by the death to entre into lyfe as the childrene of Israell passynge thorowe the myddeste of the deepe of the redde Sea weare broughte vnto libertie and as Iesus Christe by the death of the crosse is entred into the glorye of God hys father and so in baptisme is not onelye presented vnto vs the grace and mercie of God and be not onelye by the same receyued into hys alliaunce and into hys churche but wee haue also the sacramente of the death burial and resurrection of Iesus Christ and of ours wyth hym and the Sacramente of repentaunce and of remission of synnes and the summe of all the Euangelicall doctrine and the Image or patrone of all the christian lyfe Nathan I nowe vnderstande thys parte but there resteth yet to knowe the other maner to take example of the historye of Iesus Christe for the rulynge of oure outwarde lyfe and cōuersation Phyli I shal declare it the by exemples in somuche as thou desireste to haue the thinges playnlye expounded Fyrste in the lyfe of Iesus Christe there be diuers worckes whyche Example of Christ for the outward life Math. iiii Marc. i. be propre to hym selfe the whyche noone can do but him selfe as his fasting fourty dayes hys miracles workes which he dyd Then must not we vndertake to do suche thynges excepte we wyll as mockers make a mocke of hym and after the maner of apes counterfayte hys worckes as thynges to laughe at as manye priestes and religious hipocrites do in diuers thynges not regardynge those thynges in the whyche Christe woulde vs to folowe hym for there be other thynges done and sette forth by Christe for vs to followe as hys innocentie ryghtuousnes holines zeale Worckes of Christ for vs to folowe and feruentnes whyche he had for to aduaunce the glorye of God hys father and in settynge forthe hys trueth and hys Gospell Hys sobernes softnes benignitie patiēce cōstancie temperaunce the paynes trauels and labours whyche he toke as a true pastour for hys churche for the saluation and consolatiō of menne and for the solace and conforte of theyr bodies and soules nor neuer fayled persone when it was expedient and conueniente for hys office or for anye other that had nede and hadde to do wyth hym all pastours and ministers of the churche all true christians haue in him a goodly mirrour or glasse and a very plaine rule for to learne vs how to leade conducte and vse our selues in thys humayn lyfe and therefore we oughte to traueile and drawe as neare vnto him as to vs shal be possible by holie life cōuersatiō to the end that the lighte of his image maye be sene to shine Ephes v. Colo. iii. Phil. ii Tessalo i. ii in vs in suche sorte that we may be the lyght of the worlde and that we maye shewe lighte euē in the middest of the darkenes of the same as goodly lightes folowyng principally his inestimable humilitie patiēce and charitie to the ende that wee maye saye as the Apostle dyd Be ye folowers of me as I am of Iesu Christe and in doynge after thys sort it shall ◠Cor. x. well suffice vs to haue Iesus for oure patron and leader and if we wyll haue the Sayntes for oure patrones we ought not to take them for suche otherwyse but as that holye Apostle doeth teach vs and not in electyng them for oure mediatours and aduocates for there is no suche patrone but Iesus Christe but in folowing theyr holye life cōuersatiō as they haue folowed that of Iesu Christ whom they haue taken for theyr true patrone for patrone is to be vnderstand the thyng vpō the which wee do take example and then can we fynde none more apte meete or conueniente then Iesus Christe Nathana I do vnderstande well this matter Phy. I wyll yet shewe the howe thys passion doeth serue me for a remedye and a medicine The suffering of Christe a remedie agaynste all euyll agaynste all the temptations combraūce sykenes aduersities and perelles that maye come vnto me into thys worlde for if anye mā haue done me a displeasure or iniuri whether it be wyth right or wronge I haue in cōsolation if I do suffre wyth good ryght and i. Petre. iii. Luke xxiii that I haue deserued it I do considre Iesus Christe which hath suffered innocētly and do thynke in my selfe if Iesu Christ which hath suffered innocently hath borne patientlye all the iniuries and outragies done vnto hym hath prayed for hys enemies the whych had persecuted and pursued hym euen vnto the death of the crosse haue I not then a good occasion patiently to suffre the euil which I do suffre for my synnes to condemne my selfe and to pray for them whyche persecute me be sente to me of God for my chasticement not to curse and aske vengeaunce vpon them and if I do suffer wrongefullye wythout hauynge deserued towardes men I do reioyce and take consolation in my tribulations and gyue thankes vnto God the whyche hathe made me not onelye a fellowe partaker of Math. v. i. Petre. iiii hys prophetes and Apostles but also of him selfe also in that that he wyl as a membre of
Certaynlye thou haste not wythout good cause sayed that by thys meane God hath declared his charitie towarde the world gyuynge hys propre sonne for to saue it for if he haue not spared his own propre sonne but Iohn iii. Rom. viii hathe deliuered hym vnto death for vs we ought in no wyse to mistruste hys great mercie towarde vs but to be ryght well assured that he wyll gyue vnto vs all other thynges Phy. Thys is also a greate consolation and assuraunce vnto vs in that we haue the sonne of God to be our brother truly man of oure fleshe bloude and bones and in that same felynge oure infirmities he hath pitie vpon vs Hebre. iiii Ephe. ii Hebr. ix Rom. viii makyng our peace towardes the father and maketh intercession for vs. Wherfore we be fyrst certified that for the loue of hym we be pleasyng and acceptable vnto the father and that by hym we haue conquired ouercome death and be reisen againe and shall raigne wyth him in heauen and therfore hath he not taken the Angelicall nature but the seede of Abraham for to assure vs that all that hathe Hebr. ii bene done in hym shal be in vs towchynge oure saluation Nathana These be misteries and secretes of God well worthye to be knowne and full of greate consolation so that when thou doeste saye that he was conceyued by the holy gost thou wylte saye that he hath taken humayne fleshe hath bene conceyued in the wombe of a woman and that he hathe the substaunce of hys bodye of the woman whyche hath conceiued him Phy. I confesse that he is truly mā of oure substaunce fleshe bloude and bones but hys conception differeth farre from ours Nathana I do not doubte that but I desyre muche that thou wylte declare it vnto me more playnlye Phy. He is not conceiued by the operation of synfull man as we be but by or of the holye gost in the wombe of the virgin as the angel did opē pronounce Nata And yet neuertheles Hebr. ii iiii he hath a true humayne body as ours is Phy. It is true but yet wythout synne for if in hym had bene any maner of spotte of sinne howe shoulde he haue washed made cleane other he hym selfe beynge defiled Natha And therefore woulde he be conceyued Psal li. by the holye Goste and not in sinne and wyckednes as other men be of the whyche the generation is all togyther corrupted Phy. He would be cōceyned of celestial seede for to make vs celestiall to vnite mā wyth God the heauen wyth the earth as it shall be againe declared more largly in this article folowing wher it is sayed that he is borne of the virgin Marie Nata What meanest thou by that Phy. That as he was conceiued by the holy Goste hath takē the very nature humaine The natiuitie of Iesu christ Psal vii Math. i ii Luke ii flesh in the wombe of the virgin accordynge as Esaie had before sayed euē so was he borne of the virgin wythout corruption in Betheleem according to the prophecie of Michee Na. Wherefore doest thou make mētiō of the virgin mari Phi. For to shew that he is Gene. xxii i. Samu. vii Psal Cxxxii. the true Christ of the seede of Abrahā of Iuda of Dauid in the which be accomplished the promises of God Na. And what nede was it to make mention of the mother Phy. Bicause that he was promised to be borne of the seede Esai vii Math. i. of Abrahā of Dauid of the whiche the virgin Marye came as the euangelistes do witnes Natha In asmuch as thou hast alreadye expounded to me thy fayeth towchynge the misterie of the incarnatiō of the sonne of god Luke i. ii iii. Let vs followe nowe the other articles It doeth folow He hath suffered vnder ponce Pilate crucified deade and buried what vnderstandest The passion and death of Christe thou by thys article Phy. That oure Lorde Iesus Christe hath suffered deathe and passiō for oure synnes by the same hath perfourmed the misterie of oure redemption for the which he becam mā and did take oure nature vpō him for to no purpose should hys cōceptiō byrth haue serued vs if that by his death he had not satisfied for vs. Nata Wher fore makest thou mētiō of ponce Pilate Phi. For to shew in what time he hath suffered by whō he was cōdempned howe that he was Math. xvi Luke xviii deliuered into the hādes of the gētyles heathens euē as he had before spokē Na. What was he that ponce Pilate Phi. The prouoste Pilate or Iudge which held the place was deputie Math. xxvii for the Emperour of Rome vndre whō the Iewes at that tyme were subiectes bycause of their sinnes for to declare that the time was come that the Christ ought to come seing the capture was takē awai frō the liue of Dauid frō the house of Iuda that stran̄gers had ouer it dominiō according to the prophecie of Iacobe Natha What hath he then sustered vndre ponce Pilate Phylype Dyuers iniuries outragies and woundes as the Euangelistes do wytnes and so finallye by him condempned to death Nathanaell What hadde he done for to be condempned Phy. Nothinge but the worcke of god his father for the which he was come Natha He was then vniustlye and wrongefullye cōdempned and put to innocente death Phylyp If it had bene other wyse hys death could not haue profited vs. Nata Wherfore Phylype Because that if he had deserued his death he shoulde haue died for hys own sinnes and not for ours but in asmuche as he was vniustly condempned by that condemption are we whyche iustlye haue deserued to be condemned deliuered and absolued before the Iudgemēt of God by the death which he hath suffered haue we lyfe oure death by hys is aboleshed and taken awaye Nathanael Wherefore do we saye twise one thynge for crucified and dead is it not al one and woulde not one of them haue sufficed Phy. we confesse that he was crucified for to signifie that hys death hath not bene simple commune as the death of malefactours but the moste cruell ignominious and shamfull that was possible to be thought or Imagined that is to saye the death of the crosse Natha Wherefore was it more cruel and ignominious thē the other maners of death Phy. Fyrste thou knowest wel that al maner of deathes whyche man doeth suffre by the sentence of the Iudge and vndre the title of Iustice is more shamfull sclaunderous and more terrible then if a man shoulde dye natuturallye in hys bodye and yet did it not suffice vnto the Iewes nor satisfie the madnes furor that dyd inflame them againste Iesus Christe to cause him to be put to execution by Iustice as he had bene an euel doer but dyd expresly demaunde of Pilate that he shoulde be crucified because that the
death of the crosse was asorte of gallowes the moste detestable hateful that was to be Iudged or thoughte to be amonge men for it was not vsed that euyll doers shoulde be hanged vpon the crosse but onely they which were estemed the most execrable and abhominable offēders among the gentyls and panims Nathanaell And dyd not the Iewes of custome punishe theyr malefactours by the crosse Phy. That fashion was onely vsed amonge the Panims and bycause that Pilate theyr prouoste and Iudge was a panime they prayed and earnestly moued hym to cause Iesus to be hanged vpon the crosse for to cause hym the more to be in the shame and sclaunder and hatred of the worlde Natha And in what maner dyd the Iewes cause theyr malefactours to dye Phy. As farre as we can Iudge by the scriptures they had foure maners of executiō that is to saye stonnynge burnynge stranglinge and wythe the sworde Natha And who dyd purchasse for Iesus Christe thys so shamfull ignominious a death Phylyp The enuye and hatred of the Iewes but pryncipallye the Scribes and Phariseis priestes bishopes and princes of Hierusalem Na. Was it not in their power to chose electe the hynde of death of the whyche they desiered that he shoulde dye Phy. It was neither in theyr power nor yet in the power of Pilate to cause him to die neither of that death nor of anye other but in hys onelye which was offered and sacrificed bycause he would and hath gyuen his lyfe when he would and hathe taken it agayne when it pleased hym Iohn ◠wherefore it is not to be thoughte that anye thynge of al thys hath be done by aduenture fortune or chaunce or after the fantasies or appetites of men but all by the prouidence and councell of God for if the Iewes might haue Luke iiii kylled hym whē they woulde they had done it longe before it was done for they had often tymes enterprised it and done all that they coulde and yet could not bryng it to passe bycause that the houre determined of the father was not come of the cōtrarie part whē they would haue deferred his death vnto an other day they could not For thei did desyre to put Math. xxvi it of to after the feast of Ester had so cōcluded in theyr councell fearynge the multitude and vprore of the people and yet they coulde not so brynge it to passe but he was crucified euen at the tyme when they shoulde celebrate theyr Ester but that was not dōe without misterye a greate prouidence of God for that is a great testimonie vnto vs that did open pronounce vnto the Iewes that theyr Ester and all theyr cerrmonies were abolished and that Iesus Christ is the true paschal The true paschall Exodi xiii Iohn i. ix Lambe whyche was wythout spotte and sacrificed for to deliuer vs frō the tirānie of the greate Pharao which is the Deuyll Natha Seynge that it was in the power of Iesus Christ to gyue hys lyfe and to take it againe when he would wherfore did he rather chose and electe that sorte kynde of deathe then anye other Phylyp For many reasons Fyrste for to accomplishe the wyll of God hys father the scriptures and prophecies whyche were prophecied of hym he was figured by the redde hefkere the whyche muste and was then vsed The red hefker Hebr. xii to be burned wythout the hooste in the same maner was Iesus Christe dryuen out of the towne of Hierusalem and was led vnto the mounte of Caluerie in the whych place was the gibbet or gallowhouse for the punishmēt of the euyle doers and there was put to executiō as an euil doer bicause of our sinnes the whiche he toke vpō him were signified by the rednes of the hefker notwithstāding that he was pure innocēt without euer hauyng borne the yoke of the Deuel nor of synne the which was represēted by that that the hefker was yonge without hauinge borne euer anie yoke Na. I should many times haue read that ceremonie before I shoulde haue vnderstand what it did signifie Phy. It should haue bene verye harde to haue bene vnderstand if Iesus Hebr. xii Christe by hys deedes had not expounded it if also the Apostle had not opened vnto vs the vnderstandinge and shewed how it must be applied vnto Iesus Christ Natha It is the same also that Iesus Christ spake of hym selfe in the parable of the euyle kepers of the viniyarde whiche dyd caste out the sonne of the owner of the viniyarde and Math. xxii kylled hym bycause they woulde haue his enheritaunce But thou hast not yet expounded vnto me what scripture had before sayed that he shoulde be hāged vpon the crosse Phy. Thou haste fyrste the figure of the serpent of brasse the whyche Iesus Christ hath expounded of hym selfe For as that serpente of brasse was lyfted vp in the deserte for to The serpente of brasse Nume xxi Iohn iii. heale all them that dyd beholde hym euen so was it necessarie that Iesus Christ should be hanged vpon the tre and be lifted vp vpō the crosse for to heale all them that were mortallye stryken and hurte by the bytinge and venym of the olde serpente and as that serpente of brasse had the verye fygure and shape of a serpente and for all that was no serpente nor had no venym and yet by hys meanes they whyche were hytten with serpētes were healed althoughe the medicine semed very strāge and incōueniēt euen so Iesus Christ hath taken the fourme of a synner and yet was no synner but hathe bene the onelye medicine of all pore synners whych loke and behold him by fayeth and putteth theyr saluation in hys onelye death and passion And notwythstandyng that thys same meane to saue menne semeth verye vyle abiecte and straunge vnto mannes reason vnderstandynge and knoweledge whyche doeth Iudge thys wisdome of God and preachyng of the crosse folishnes i. Cor. i. yet for all that as there was neyther physike surgerye medicine nor remedye that myghte heale them that were bitten wyth serpentes but the beholdynge of the serpente of brasse whych had bene made sette vp by the commaundement of God Euen so haue we neyther phisike surgeri medicine nor other remedy against sin death to get vs saluatiō but Iesus Christe crucified whych is gyuē vs of God for it doeth not appertayne vnto vs to electe or chose the medicine but vnto God the soueraygne medicine whiche only may heale vs of that mortall sykenes and onelye knoweth the remedie that to vs is effectuall and geueth it vnto such as it pleaseth hym and such as he geueth is onelye sufficiente and meete and there is none other that is anye thynge worth and whych bryngeth not rather death then lyfe Nathana Who woulde euer haue thought and that vndre the historie of the serpente of brasse we shoulde haue found so many goodli secretes couered and
hidden and therfore I am not nowe abashede thoughe the worde of God seeme follye vnto carnal men whyche can not Iudge spirituallye nor be receiuable of so hygh a doctrine the which surmounteth and passeth all mennes vnderstandynge But is there yet anye other scripture whyche hathe signified thys same crosse of Iesus Deâ— xxvii Gala. iii Phy. There is lykewise wryten in the lawe Vnhappy or accursed be he that is hanged on the tree and bicause that we were mooste vnhappy and accurssed by our sinnes he would beare that cursse and malediction hangynge vpoÌ„ the tree of the crosse for to deliuer vs and to make vs partakers of the blessing and benediction promised in the seede of Abraham whyche is oure Lord Iesus Christe And furthermore Gene. xxii Esai lv Psal xxii Luke xxiii it muste neades haue bene that he should so haue bene humiliated beneth or vndre all men and that he shoulde be the opprobrie the laste or the leste of all men and reputed as a worme and not as a man he must also haue bene hanged amonge theues and reputed amonge sinners fastened vnto a tre and appoynted and ordeyned vnto all hynde of vituperie sclaunder and outrage according to the prophecie principally of Dauid Esai Nathanaell I beleue well by thys that there was a greate prouidence of God in all these thynges for the tyme the place the persones and all the doynges whyche be wryten in the hystorie of hys death and passion agree merâ—eylouslye well wyth that whyche the Prophetes hadde before sayed but in asmuche as thou hast expounded vnto me the cause wher fore we do make meÌ„tioÌ„ that he was crucified tell me also for what purpose doeth it serue to put to that he is dead The death of Iesus Phylype The moore playnlye to wytnes that he was not onelye tormented and sette aboute wyth the doloures and cruel tormentes of death but accordynge to hys humayne nature is trulye and verilye deade as manne Math. xxvii Luke xxiii Iohn xix wythout anye maner of cauteill or doubte And tooke his ende vpon the crosse and gaue vp hys humayne spirite the whyche he dyd recommende vnto his father for in hys death doeth lye the pryncipall poynte of oure saluation for in asmuche as it was necessarye that he shoulde dye for oure synnes if he had not been trulye and very lye deade we should be yet subiectes vnto eternall Deathe and damnation Nathanaell For what cause do we make meÌ„ciÌ„on of hys Sepulchre sayinge that he was buried Phyly For the more greater confirmation of hys death and to signifie the misterie of Ionas The sepulcre of Christ The signe of Ionas Iohn ii Math. xii in hym accomplished as he hym selfe did opeÌ„ly declare vnto the Iewes Natha What sygue was that Phy. As Ionas was caste into the sea for to appeise the rage and tempeste whyche was moued by the Ire of God and was receyued by the whale abydynge thre dayes and three nightes in the deepe rage of the sea within the bealy of the whale the thyrd daye was caste vp vpon the shore alyue wythout anye hurte or damage Euen so was it necessarie that Iesus Christe was caste into the deepe and botome of death whych had thought to haue swallowed hym vp for to appease the Ire of God and that he should be in the bealie of the earth as Ionas was in the bealy of the whale and that he shoulde rise the thyrde daye as anon shall be sayed Natha Beholde here is a goodlye misterie and well opened wheÌ„ it is examined nearly Phylip. Yea certaynlye for who woulde euer haue thought or beleued that Ionas beynge so in the deape should haue escaped the death that our Lord Iesus Christ in death shoulde haue founde vs lyfe and that after such a coÌ„fucioÌ„ vpoÌ„ the crosse hauyng bene caste down eueÌ„ vnto the gates of hell which had thought to haue deuoured him he was raysed vp into suche glorye power and maiestie and that by hys death the furie of God was abated pacified as the tempeste of the sea and quietnes was geueÌ„ vnto men and the peace made betwen God and them Nathanaell Had he not wel inoughe risen againe wythout beynge buried Phylyp Yes well inough if he had woulde but he woulde thus accomplishe thys misterie and gyue a more euidente and irreprouable signe of hys resurrection Natha Towchinge what Phy. Towchinge that that he was buried by two Math. xxvii Luke xxiii Iohn xix honeste persons Nichodemus and Iosephe of Aromathia by the wyl and consent of Pilate whyche did deliuer vnto them the body and they dyd honestly burye it in a tombe all newe cut out of stone wherin neuer none before had bene put To the end that none might aledg that some other lyuyng had bene there hidden to counterfayte hys resurrection or that some other dead before hym were risen and not he or that he was not risen again by hys owne power and vertue but rather by the vertue of some other holye person which myghte haue bene there before buried as he that did ryse agayne when he was caste into the Sepulchre of Elizee or that he had towched 4. Kings xiii hys bodye Natha And what doth signifie the article folowing which sayth He is desceÌ„ded into hell Phy. That is a poynte whych hath not bene of aunciente in the crede as it doeth appeare Discendynge of Christ into helles by the same whyche Saynt Ciprian doth vse but hathe bene sence put to for the declaration of the thynges goynge before Natha How sayest thou that thys hath bene putte to Hathe not the Apostles made thys Crede euerye one of them puttynge to hys article vnto the numbre of xii as it is coÌ„monlye taken Phy. Wee reade not in the holye scriptures nor in anye hystorye worthye of fayeth that the apostles haue so broughte the christian fayeth into xii articles nor that euerye one of them hathe put to hys parte in anye suche maner Natha Is not there xii articles of the fayeth Phy. The fayth is single and one and accordynge to the declaration that we make we maye comprehend it in moo or in fewer articles wherefore if is all one to accompte xii or moo or lesse so that it be wel declared and vnderstande Natha Wherefore do we cal those xii articles the crede of the Apostles if the apostles made them not Phy. We maye well say the Apostles made them in asmuch as they haue opende the doctrine wholy comprised in the same coÌ„teinyng the summe of the apostolyke christian faieth the whyche they haue preached as that which we also oughte to beleue as it hath alreadye bene saied Nata How so euer it be I pray the let vs com vnto the declaratioÌ„ of this matter Phy. We must firste knowe what hell is and then it shall be easie to vnderstand howe he is discended Natha What callest thou hel theÌ„ Phylyp It is in thys necessarie
to considre in what signification the holye scripture doeth vse it Natha That is that whych I do aske Phy. We do fynde hel in the vsage of the holye Gene. xliiii Esai xxiiii scriptures and principally in the old testament for the death for the graue and for the state and condition of them that be departed of the which al the scripture doth beare wytnes therfor do we cal it hel which is a word takē of latin doth signifie as much as a low inferior place bicause we do put the bodie in the graue within the earth lower thē our habitatiō Natha Is that the propre significatiō Phyly That is the fyrste that it doeth signifie in the scriptures Nata Is there thē other Phy. Yea but they do hange vpon the same For as the death and the graue is the ende cōsummation of man as concernynge thys worlde euen so hell is taken for the extreme daungers miseries dolors anguishes that man may suffer and by the which he is darkned or brought vnto death Nathanael Vnderstādeste thou none other thynge by hell Phylype It is also likewise takē sūtime for the paine dew for sinne for the Iudgemente and wrathe of God and for the bottome and mischiefe of all euyll thynges of all miseries and vnhappines and bycause 〈◊〉 xvi Math. xvi that in the death and in the graue there is no thynge but stynkynge infection darknes and perpetuall horror it is somtyme taken for to siguifie the state cōdicion and the place of the damned otherwyse called Gehenue bycause that theyr death is not vnto lyfe that they Luke xvi Marc. v do abyde in the same in perpetuall darkenes of the whyche the graue is theyr beginnyng Natha Accordynge to whyche of these significations ought we to vnderstāde that Iesus Christe is descended into hell Phy. Accordynge vnto all Natha Howe so Phy. Fyrste thou muste note that he doth not saye in the singuler numbre He is discended into hell as thoughe he dyd speake of a place certayne wherunto he was goone But in the plurell He is descended to the helles comprehendynge all that which he had sayed before He hath suffred vndre ponce Pilate crucified dead and buried Natha And did it not suffice to haue already sayed the same by other wordes for if discendyd into hels doeth signifie no further what nede was it to put to this article Phy. Albeit that it do comprehende al that whyche alreadye hath bene sayed yet is it not put to without cause for it doeth better open and declare that whiche hath bene sayed doeth also better declare vnto vs the vertue and efficatie of the death and passiō of our Lord Iesus Christ doeth gyue vs to vnderstād what condemnation he hath borne how farre the vertue of hys death hath extēded Natha Expounde the same alitle better vnto me by particulers Phi. When oure Lord Iesus Christe had suffered and endured so many outrages blasphemies as when he dyd sweate bloude and was ful of anguish in his Luke xxii Math. xvi soule euen vnto the death and was shamfullie hāged betwene theues as forsakē of God of al creaturs without helpe fauour or cōsolatiō and dyd yelde vp his spirite vpon the tree of the crosse where he was hanged bearing the curse Ire and furore of God which is the verye hell felynge in hym selfe the condempnation paines and sorowes which we had deserued for oure synnes then was he truly descended into hels whych had wened to haue deuoured him but they coulde not bicause he was wythout sinne Nathana Is he no otherwise discended into hel Phy. He was also discended whē he was put Ephe. iiii into the sepulchre is discended into the lowe partes of the earth as the Apostle doth saye Nathana Dyd not hys soule and hys spirite discend to the sayntes fathers whych were dead before hys commynge Phylyp Yes Natha Where were they Phy. In the bosom of Abraham Natha What place was that Phy. The place of reste and blessednes wher all they were receyned whiche were deade in that fayeth of Abraham whiche is the fayeth in oure Lorde Iesus Christe Natha Is that limbo wher they be depriued of all the Ioyes of Paradise Phy. I haue not reade in any place in all the holye scripture that maketh mention of anye such limbo Natha was it thē in purgatorie Phy. Iesus Christ descended wel into purgatorie when he dyd humble caste down hym selfe euen vnto the mooste bitter death of the crosse sheadynge hys precious bloude for to washe purge our synnes for the same dyd obteine remission and grace other purgatory doeth not the scripture knowe but that same whyche hath efficatie in vs by fayth whyche purifieth the hertes Natha Howe is he then descended to the fathers and where was the bosome of Abraham Phy. I haue sayed that hell signifieth also the estate and cōditiō of thē that be dead departed wherfore when Iesus Christe was deade and buried he was discēded to them that be dead and departed that is to saye that he is dead for them and hathe borne the paine that they hadde merited and deserued after suche sorte that the vertue force and efficatie of the deathe of Iesus is extended not onelye vnto them whyche were alyue but also vnto al thē whyche haue bene sēce Adam and were dead Gene. iii. in the fayeth of that promised seede vnto the whyche Iesus Christ hath bene made felow dyeinge as they and descendynge into the graue as they to the ende that they should be partakers of the resurrection and glorye of hym whyche is sauiour of the liuyng dead Nath. It seameth by thy wordes that thou doeste abolyshe boeth limbo and purgatorie Phy. God furbide that I should aboleish purgatorie for it is the same in the whych I haue all my hope wythout the whych I shoulde wholli dispaire of my saluatiō for I do know well that no poluted and vncleane thynge cā Cor. xv entre into the kyngdome of heauen except it be purged made cleane but in dede I know no other purgatorie but the bloude of Iesus The true purgatorie Christe nor yet ani fyre whiche hath power vertue to pourge our sinnes but that of hys holie spirite as for limbo I could neuer find anie in al the holie scripture I could neuer see so mani diuers estates of thē that be departed as the priests mōkes fain lodging some in paradice other in hell other in purgatorie other in limbo I do not find in the holi scriptur but of ii estates cōdicions the whiche oure Lorde Iesus Christ hath represēted and sette forthe vnto vs in the exemple of the Ryche man and Lazarus there is but one estate of the happie and blessed and another of the reproued Natha Vnto whych of those dyd Iesus Christe descende Phyly Vnto boeth but in diuers sorties he is discended to the
churche did and to remembre and haue in cōtēplation the death and passiō of Iesus christ in oure hertes and to reste oure selues in the fruite consolation that it bryngeth vnto vs then to playe suche castes and to disguyse thē selues in suche sorte before the simple people and to seeke to draw them onely into the admiration and extollynge of outwarde ceremonies and so to drawe them altogyther frō the true and healthfull contemplation of the death and passion of Iesus Christe and to depryue theym of the fruite the whyche they oughte to receyue by the same For when I do remembre Iesus Christ vpon the crosse I doo see hym wyth the eyes of my fayeth gyue vp the spirite I do see hym putte into the Sepulchre rysen and ascended into heauen What neede haue I then of suche illusions and paynted conueyaunce for to drawe me from thys holy and profounde consideration for my fayeth doeth make Iesus Christe present vnto me euē as though he were payned and crucified euē before my owne eyes I doeth sette hym forthe before me as a stronge Samson whyche breaketh the gattes of hys enemyes and beareth them vpon hys shoulders and doeth kyll and distroye more in diyng thē in lyuyng I do see howe Iesu Christ beyng crucified doeth crucifie the Deuyl beynge nayled doeth nayle sheading hys bloud i. Cor. xv Math. xxvii Iohn xiiii Roma v taketh awaye the bonde of death whyche he had agaynst vs in dying kylleth death sinne and brouseth and treadeth down the head of the olde serpente he openeth the Sepulchres and gyueth lyfe vnto the dead when he entereth into the Sepulchre and descendeth into helles as we haue sayed he entereth into the house of death into the strengthe of the armed man and of the prynce of thys worlde doeth dispoyle breake downe all theyr force strēgth and power Nathanael If hys death be so stroung what oughte then to be hys resurrection and lyfe Phylype I leaue that to thy selfe to considre and therefore when I do see hym rysen I do Colo. ii The fruit of the resurrection ascentiō se my fleshe rysen wyth hys I do see hym as victoriouse leadynge synne the worlde death hell and Sathan in shewe and triumphe all ouercome and caste downe in suche sorte that they haue no more powre vpon all the elected whyche beleue in hym then they haue hadde vpon Iesus Christ Whē I see hym ascended into heauen and am certayne that he is sette vpon the ryghte hande of God and that he doth raygne wyth the father eternally This fayeth also doeth brynge assuraunce and certifieth me that when he is goone vp he hathe borne and lyfte vp my fleshe and my bodye hath opened me the waye vnto the celestial glorye and that he beynge oure heade hath taken possession for vs. Natha Then hys resurrection and hys assention be vnto vs certaine testimonies seales confirmation of ours Phy. There is nothynge more certayne and we oughte no lesse to be assured that we shall aryse and raygne wyth hym then that we be of hym for in asmuche as he hathe taken oure fleshe euen as it in hym hathe suffered hath borne the Iudgmente and maledicion of god and is deade euen so it is rysen in hym and exalted into the glory of God aboue al the heauenes therfore he is called the fyrst fruit of thē that slepe fyrst borne of the dead not bicause he is fyrst risē amōg mē for other were risen before hym that is to saye they whych were raysed as well by hym as by the prophetes but bycause that thys is the fyrst and he onelye whyche is rysen by hys owne deuine vertue and power and is the beginning originall and fountayne of the resurrection lyfe of all the other whyche dye and ryse in hym and by hym and the better to confyrme and seale thys hope in oure hertes he hath giuen vs a gage and hathe takē of vs to the end he woulde not leaue vs in doubte he hathe taken Iesus hath taken pledge of vs hath left vs of hys Ephe. i. Roma viii Iohn i. i. Petre. i oure fleshe the whyche he hath borne into heauen by the whyche we be alreadye put into possession and be sette in the celestial places wyth hym and of the other parte he hath gyuen vs hys holye spirite to confyrme and seale the promises in oure hertes which doeth testifie vnto oure spirite that wee be the chyldrē of God Seinge thē that we be the childrē of God and haue hys diuine seede in vs wee oughte not to doubte but that Iesus Christe hathe made vs partakers of his diuine nature euen as he woulde communicate vnto ours and woulde be made manne for to make vs Goddes that is to say Godly holy spirituall Then euen as the wheate whych is sowen in the earth dieth in the same doth sprout Iohn xii Cor. xv sprynge and take roote and after cometh out groweth and bringeth forth good fruite euen so lykewyse shall we be assured that when we dye be putte into the earth we be sowen shal take agayne aryse immortall incorruptible in as much as we beare wyth vs the sproute or springe of the spirite of God which can not dye though the flesh be corrupte but shall deliuer thys bodye frō corruptiō whych shal be raised vp by the vertue of him whych hathe raysed vp Iesus Christe from the dead and shall vinifie and rayse vp oure mortall membres Nathan Here is a goodlye exercise of fayeth and a goodlye practise of christian doctrine of the whyche we oughte not onelye to be learners and doctours in contemplation but also good practicians for to bryng it in dayly vre Phy. There is yet an other poynte whych is no lesse worthye to be noted that is when we beleue that Iesus rayneth in heauen sette vpon the ryght hand of God that doeth assure Consolation agaynst al tētations gyue vs a merueylouse consolation against all tentations and daungers for it is no smal thynge to haue in the celestiall courte and before the face of that greate eternall God such a frende as Iesus Christe whyche is verye God verye man whyche also hathe power in heauen and is inheritour of the kyngdome of God for we can not doubte in asmuche as he alwayes appeareth before the face of God but he is intercessoure for vs and is oure mediatoure and aduocate leader conductoure and gubernatoure wherefore wee haue none occasion to be aferde of anye thynge in heauē or in earth if we firmely and assuredlye trust in hym For in asmuche as he is verye God we can in no wyse doubte but that he hathe al power asmuche as he is one substāce power with the father we ought not to doubt but that al that the father hath is hys and for as muche as he hath bene obedient euen vnto the death of the crosse and that he is hys welbeloued
should be a newe God whiche had some beginnynge the whyche is a thinge repugnaunt vnto the nature of God Natha But mai not God do what so euer he wyll in asmuche as the diuinitie of Iesus Christe can not be seperated from hys humanitie is not hys bodye in all places wher his diuinitie is Phy. Nothinge is impossible vnto God and albeit he may do al yet neuertheles his power is aswayes conioyned wyth hys wisdome and vseth it not disordinatly but alwayes in suche sorte that hys worckes be not confused but that hys creature abideth alwayes a creature gyuing him suche propreties as he will and yet foloweth it not that the diuinitie and humanitie of oure Lorde Iesus Christe be so inseperable that hys humanitie fulfilleth the heauen and the earth as hys diuinitie doeth for my body and my spirite be conioyned togyther and yet it foloweth not therefore that my bodye shoulde be in all places where my spirite maye be for my spirite maye be rauished euen vp into heauen and yet my bodye neuertheles shal be in the earth or and if thou loueste better the cōparison of Saynt Austen God dwelleth in vs by hys holy spirite and yet neuertheles we be not in all places and enerye where where God is albeit he dwelleth in Iesus Christe otherwyse then in vs but thys ioyninge togither or comunction of two natures doeth not take from the natures theyr propreties Natha But is there no difference betwen the bodies glorified and the mortall and corruptible bodies Phy. Yes verye greate and I denye not but The glorious body of chirst that the gloriousse bodie of Iesus Christe is now farre other then it was before his death and resurrectiō yet hathe he not for all that chaūged his body but hath alwaies kept the same he had before hathe not chaunged his substaūce except that he hath put of the qualities of imperfectiōs miseres which he toke for vs is immortal glorious or otherwise he shoulde not be trulie rysen nor we shoulde not call the resurrection resurrection excepte that same propre bodie and that same propre flesh whych is fallen by death were rysen vp agayne nor shoulde not receyue lyfe by the same so myght it be rather called mutation or chaunging thē resurrectiō thē to dispute subtellye curiouslye of the properties of the bodye glorified of the place where the bodye of Iesus Christe is shoulde be a thynge not onelye vnseamynge but also vnworthye of the simplicitie and of the euangelicall doctriue we ought to contēt our selues to knowe Luke xxiiii Iohn xxi that Iesus Christe is in the celestiall glorye and that he hath a verie true body such as he shewed it vnto hys disciples hauyng fleshe bones and that it is not chaunged into spirite but doeth holde alwayes the properties of a verye true bodye suche as appertayneth vnto a verye and true glorified bodye whyche not wythstādynge it hath put of al humaine infirmities yet followeth it not for all that that it is in al places nor in diuers or manye places al at one tyme instante We oughte to beleue that he is in heauen sette vpon the ryghte hande of God hys father where as Act. vii saynte Stephan dyd see hym For to dispute and diffine what is thys heauen that ryght hande of God is here no neade but is more sure to putte it of and leaue oure disputation vnto the tyme we came there and maye se it by experience and that we maye vse suche diligence to folowe Iesus Christe in the tyme we be in thys lyfe that we may come thether and beholde hym Natha And if it be thus as thou sayest howe can we make it agree wyth that whyche the priestes make vs beleue that the body of Iesu Christ is in the hoste betwene theyr handes The corporal presence or in the pixkes euen as greate and large as he was vpō the crosse Phy. They whyche beleue that beleue not that he is sette vpon the ryghte hand of God And shall come frō thense to iudge the quicke and the dead Natha Wherefore not Maye he not as well come downe and goe vp by the vertue of the sacramentall wordes as he is goue vp Phy. To what purpose or what neade is it that he should come downe descend or ascende seing he fulfilled all by hys vertue and power If it were neadful that hys bodie should be presented vnto vs carnallye wherefore is not he taried wyth vs or wherefore is he not returned to be cōuersaunte as he was before with hys disciples wherefore did he saye vnto his disciples It is expediente for yo◠that I depart for excepte I depart that conforter shall not come If the corporal presēce he Iesu christ dyd wyth holde the hertes of the Apostles here in this lowe earth and dyd hyndre them to knowe hym spirituallye howe shoulde he haue wylled vs to sette oure spirites to seeke hym in almorsell of breade in the handes of a synner or in a pixce or boxe hathe he not sayed he woulde be prayed vnto of them whiche shoulde honoure and seeke hym in spirite and in trueth and that suche be the true honorers and howe shall wee honoure hym in spirite trueth if we goe aboute to seeke and honoure hym in visible and corruptible thynges and Ihon. iiii in houses made wyth the handes of menne and to muse vpon a morsell of breade or vpō a pyxe or boxe howe maye thys agree wyth that whyche Saynte Paule commaundeth vs sayinge If ye be rysen agayne wyth Iesus Christe seeke not the thynges whyche be Colo. iii. on the earth but those that be aboue wher Iesus Christe is vpon the ryght hande of God the father or wherefore do the priestes synge in theyr masses Sursum corda haue your hertes on hye and wherfore do the other answer We haue thē to God Why wyll they rote them here in thys lowe earth and holde them in the Imagination of corporall and carnall presence rather then to learne them to know Iesus Christe spirituallye makynge theim to fele the fruite of hys bitter death passiō For thys cause hath he instituted hys holye Institucion of the supper supper not for to make vs seke a corporal presence but for to represent hym self vnto vs by these visible sygnes for to learne vs by the same to go vp into heauen to hym for he wyl not that we drawe hym from heauen by wordes as coniurars and enchaunters but will drawe vs vnto hym self by hys holy spiritte and wylleth that oure hertes be lyfted by vnto hym and that we there be traunslated and traunsported by hys vertue to receiue repast nouryshmente of hys fleshe of hys bloud wherefore it is no neade that he shoulde descend or go vp for if he myght not communicate hys fleshe and hys bloude vnto vs other wyse then by hys corporall and carnall presence and wythout descendynge